Chapter One (פֶּרֶק רִאשׁוֹן)

The Head of Ze’ir Anpin with its hairs and its beard, in its nine Tikkunim, which are fixed within it (הָרֹאשׁ שֶׁל זְעֵיר אַנְפִּין עִם שְׂעָרוֹתָיו וְהַזָּקָן שֶׁלּוֹ, בְּט׳ תִּיקּוּנָיו שֶׁהֵם קְבוּעִים בּוֹ), is built from the striking of the Upper Mazal (נִבְנֶה מִבְּטִישַׁת מַזָּל עֶלְיוֹן), which is the eighth Tikkun [Rectification] of Arich (שֶׁהוּא תִּיקּוּן שְׁמִינִי דַּאֲרִיךְ), namely Notzer Chesed [Preserver of Kindness] (שֶׁהוּא נוֹצֵר חֶסֶד), and from the striking of the Lower Mazal (וּמִבְּטִישַׁת מַזָּל הַתַּחְתּוֹן), which is VeNakeh [And Cleanses] (שֶׁהוּא וְנַקֵּה). And the secret of the matter is (וְסוֹד הַדָּבָר), that the place of Abba and Imma begins beneath the beard of Arich (מְקוֹם אַבָּא וְאִמָּא מַתְחִיל תְּחוֹת דִּיקְנָא דַּאֲרִיךְ), and they receive illumination from it and from its thirteen Tikkunim (וּמְקַבְּלִים הֶָאָרָה מִמֶּנּוּ וּמִשְּׁלשָׁה עָשָׂר תִּיקּוּנָיו), and the Upper Mazal strikes the Lower Mazal (וּבָטִישׁ מַזָּל עֶלְיוֹן בְּתַחְתּוֹן), in order to uphold the words of the Zohar (לְקַיֵּם דִּבְרֵי הַזֹּהַר): “And the two sons that Imma suckles, and she becomes impregnated from them” (וְתַרֵין בְּנִין דְּיָנְקָא לְהוֹ אִמָּא וְאִתְעַבְּרַת מִינַיְיהוּ) (Zohar Vayikra 65b), as I explained in its place (כַּאֲשֶׁר פֵּרַשְׁתִּי בִּמְקוֹמוֹ). And the Upper Mazal gives Abba five Chesed (וְהַמַּזָּל הָעֶלְיוֹן נוֹתֵן לְאַבָּא חֲמִשָּׁה חֲסָדִים), and the Lower Mazal gives Imma five Gevurot (וְהַתַּחְתּוֹן נוֹתֵן לְאִמָּא חֲמִשָּׁה גְּבוּרוֹת), and the Gevurot were cooled through the greatness of the Chesed of VeNakeh [And Cleanses] (וְנִצְטַנְּנוּ הַגְּבוּרוֹת בְּגֹדֶל חַסְדּוֹ שֶׁל וְנַקֵּה). And with this illumination from that striking (וְעִם זֹאת הֶָאָרָה מֵאוֹתוֹ הַבְּטִישָׁה), Abba and Imma unite (מִזְדַּוְּגִין אַבָּא וְאִמָּא), and the drop that emerges from Abba with the five Chesedim that it received from the Upper Mazal (וְהַטִּפָּה שֶׁיּוֹצֵאת מֵאַבָּא עִם חֲמִשָּׁה חֲסָדִים שֶׁקִּבֵּל מִמַּזָּל הָעֶלְיוֹן), and the drop of Imma with the five Gevurot that she received from the Lower Mazal (וְהַטִּפָּה שֶׁל אִמָּא עִם חֲמֵשׁ גְּבוּרוֹת שֶׁקִּבְּלָה מִמַּזָּל הַתַּחְתּוֹן), are twelve (הֵם שְׁנֵים עָשָׂר), namely Abba and Imma and five Chesedim and five Gevurot (דְּהַיְנוּ אַבָּא וְאִמָּא וַחֲמֵשׁ חֲסָדִים וַחֲמֵשׁ גְּבוּרוֹת), and they are the secret of the twelve permutations of the Havayah (וְהֵם סוֹד י״ב צֵירוּפֵי הַהֲוָיָ״ה), which are the secret root of the Tefillin (אֲשֶׁר הֵם סוֹד שֹׁרֶשׁ הַתְּפִלִּין), that the Holy One Blessed Be He dons (דְּמָנַח אוֹתָם קב״ה), namely Ze’ir Anpin (דְּהַיְנוּ זְעֵיר). And together with the source they are the thirteen rivers of pure balsam (וְעִם הַמָּקוֹר הֵם י״ג נַהֲרֵי אֲפַרְסְמוֹנָא דַּכְיָא), the twelve gates of the Supernal Jerusalem (י״ב שַׁעֲרֵי יְרוּשָׁלַיִם הָעֶלְיוֹנָה), as will be explained in its place (יְבוֹאַר בִּמְקוֹמוֹ). And when they emerge from Abba to Imma (וּכְשֶׁיּוֹצְאִים מֵאַבָּא לְאִמָּא), they are four Mochin (הֵם אַרְבַּע מוֹחִין): Chokhmah, Binah, Gedulah, and Gevurah (חָכְמָה בִּינָה גְּדוּלָּה גְּבוּרָה), each one included of ten (כָּל אֶחָד כָּלוּל מֵעֶשֶׂר), making forty (הֵם אַרְבָּעִים), and this is the secret of the Mem of Tzelem [Image] (וְזֶהוּ סוֹד מֵ״ם שֶׁל צל״ם), and they are called in the Zohar “two Mochin and two Atarin [Crowns]” (וְהֵם נִקְרָאִים בַּזֹּהַר תְּרֵין מוֹחִין וּתְרֵין עִטְרִין) in every place (בְּכָל מָקוֹם). And afterward Imma takes these four lights into her lower Middot (וְאַחַר כָּךְ אִמָּא לוֹקַחַת אֵלּוּ הָאַרְבַּע אוֹרוֹת בַּמִּדּוֹת הַתַּחְתּוֹנוֹת שֶׁלָּהּ), because Ze’ir Anpin cannot endure them due to the greatness of the light (לְפִי שֶׁזְּעֵיר אֵינוֹ יָכוֹל לִסְבֹּלָם מֵהָאוֹר הַגָּדוֹל), until Imma bends and lowers herself (עַד שֶׁאִמָּא מַרְכֶּנֶת וּמַשְׁפֶּלֶת עַצְמָהּ), and includes them within her Netzach, Hod, and Yesod (וְכוֹלֶלֶת אוֹתָם בְּנֵצַח הוֹד יְסוֹד שֶׁלָּהּ). And since the lights spread downward and become clothed in Imma (וּמֵאַחַר שֶׁמִּתְפַּשְּׁטִים הָאוֹרוֹת לְמַטָּה וּמִתְלַבְּשִׁים בְּאִמָּא), Ze’ir Anpin is able to endure them (יָכוֹל הַזְּעֵיר לִסְבֹּלָם). And the four Mochin become three in the following manner (וְהָאַרְבָּעָה מוֹחִין נַעֲשׂוּ ג׳ בְּזֶה הָאֹפֶן): the Mochin of Abba, namely Chokhmah, is in the Netzach of Imma (מוֹחַ שֶׁל אַבָּא דְּהַיְנוּ חָכְמָה בְּנֵצַח אִמָּא), and the Mochin of Imma, namely Binah itself, is in her Hod (וּמוֹחַ שֶׁל אִמָּא דְּהַיְנוּ בִּינָה עַצְמָהּ בְּהוֹד שֶׁלָּהּ), and Chesed and Gevurah, namely the five Chesed and the five Gevurot, are in her Yesod (וְחֶסֶד וּגְבוּרָה דְּהַיְנוּ חֲמִשָּׁה חֲסָדִים וַחֲמִשָּׁה גְּבוּרוֹת בִּיסוֹד שֶׁלָּהּ). And likewise they enter into the head of Ze’ir Anpin (וְכֵן נִכְנָסִים בְּרֹאשׁ זְעֵיר), clothed within her Netzach, Hod, and Yesod (מְלֻבָּשִׁים בְּנֵצַח הוֹד יְסוֹד דִּידָהּ), within his Chokhmah, Binah, and Da’at (בְּחָכְמָה וּבִינָה וָדַעַת שֶׁלּוֹ), in this manner (בְּאֹפֶן זֶה), that of Netzach in Chokhmah (שֶׁל נֵצַח בְּחָכְמָה), and that of Hod in Binah (וְשֶׁל הוֹד בְּבִינָה), and that of Yesod in Da’at (וְשֶׁל יְסוֹד בְּדַעַת). And this is the secret of the Tzelem [Image] (וְזֶהוּ סוֹד הַצֶּלֶם), Mem at the beginning (מ״ם בִּתְחִלָּה), meaning the four Mochin (הַיְנוּ אַרְבַּע מוֹחִין), each Mochin included of ten (כָּל מוֹחַ כָּלוּל מֵעֶשֶׂר), and afterward Lamed (וְאַחַר כָּךְ לָמ״ד), which is the three mentioned above (שֶׁהוּא הַשְּׁלֹשָׁה הַנִּזְכָּרִים), for the four Mochin become three (שֶׁהָאַרְבַּע מוֹחִין נַעֲשֶׂה שְׁלֹשָׁה), and afterward the Tzadi is made in the Mochin, the arms, and the thighs (וְאַחַר כָּךְ נַעֲשֵׂית הַצַּדִּי״ק בְּמוֹחִין דְּרוֹעִין וִירְכִין). Meaning (פֵּירוּשׁ), first in his Chokhmah, Binah, and Da’at (תְּחִלָּה בְּחָכְמָה וּבִינָה וָדַעַת שֶׁלּוֹ), and afterward in Gedulah, Gevurah, and Tiferet of Ze’ir Anpin (וְאַחַר כָּךְ גג״ת שֶׁל זְעֵיר), and afterward in her Netzach, Hod, and Yesod (וְאַחַר כָּךְ נה״י דִּידָהּ), it follows (נִמְצָא), that from the six extremities are made the nine Sefirot of Ze’ir Anpin (כִּי מִן הַשֵּׁשׁ קְצָווֹת נַעֲשִׂים תִּשְׁעָה סְפִירוֹת דְּזְעֵיר), namely Chokhmah, Binah, Da’at, Gedulah, Gevurah, Tiferet, Netzach, Hod, and Yesod (דְּהַיְנוּ חב״ד גג״ת נה״י), and he is complete in his Tikkunim (וְהוּא שָׁלֵם בְּתִיקּוּנָיו). For until now he was in the secret of the Vav of the Name Havayah (שֶׁעַד עַתָּה הָיָה בְּסוֹד ו׳ שֶׁבְּשֵׁם הֲוָיָ״ה), namely the number six, six extremities (דְּהַיְנוּ מִנְיַן ו׳ שֵׁשׁ קְצָווֹת), and even though the Vav also has a head (וְאַף עַל פִּי שֶׁהוא״ו יֵשׁ לָהּ רֹאשׁ גַּם כֵּן), it is very subtle in relation to the Tikkunim of the head (הוּא דַּק מְאֹד בְּעֵרֶךְ תִּיקּוּנֵי הָרֹאשׁ), and it alludes only to the head of a small youth (וְאֵינוֹ רוֹמֵז אֶלָּא לְרֹאשׁוֹ שֶׁל נַעַר קָטָן), and it is not in the category of a grown man except from his shoulders downward (וְאֵינוֹ בְּעֵרֶךְ אִישׁ גָּדוֹל אֶלָּא מִכְּתֵפָיו וּלְמַטָּה), and therefore he is called Na’ar-Yisrael [Youth-Israel] (וְלָכֵן נִקְרָא נַעַר־יִשְׂרָאֵל), as it is said: “When Israel was a youth, I loved him” (נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ) (Hosea 11:1). And Upper Imma says this verse concerning Ze’ir Anpin (וְאִמָּא עִלָּאָה אוֹמֶרֶת עַל זְעֵיר הַפָּסוּק הַזֶּה), for he always appears in her eyes as though her son requires more Tikkun (שֶׁתָּמִיד נִרְאֶה בְּעֵינֶיהָ כְּאִלּוּ בְּנָהּ צָרִיךְ יוֹתֵר תִּיקּוּן), and she adorns him (וּמְקַשֶּׁטֶת אוֹתוֹ), as it is said: “And the heavens are not pure in His eyes” (שֶׁנֶּאֱמַר וְשָׁמַיִם לֹא זַכּוּ בְּעֵינָיו) (Job 15:15). And all this is from the power of the love of Imma for her children (וְכָל זֶה הוּא מִכֹּחַ אַהֲבַת אִמָּא עַל בָּנֶיהָ). Excluding the Chesed of Arich (לְאַפּוֹקֵי חַסְדּוֹ דַּאֲרִיךְ), it is not from the power of love (אֵינוֹ מִכֹּחַ אַהֲבָה), but rather its nature is so (אֶלָּא שֶׁטִּבְעוֹ בְּכָךְ), for the way of the good is to do good (כִּי דֶּרֶךְ הַטּוֹב לְהֵיטִיב), therefore the verse said “I loved him” (לָכֵן אָמַר הַפָּסוּק וָאֹהֲבֵהוּ), and this is sufficient (וְדַי בָּזֶה).

And let us return to our subject (וְנַחֲזוֹר לְעִנְיָינֵינוּ), that until now Ze’ir Anpin was in the secret of the Vav of the Name (שֶׁזְּעֵיר עַד עַתָּה הָיָה בְּסוֹד וָא״ו שֶׁבַּשֵּׁם), for the Mochin were in the secret of a potential state within his head (שֶׁהַמּוֹחִין הֵם בְּסוֹד הִיּוּלִי בְּרֹאשׁוֹ), meaning that he possesses a receptacle to receive them (דְּהַיְנוּ שֶׁיֵּשׁ לוֹ בֵּית קִבּוּל לְקַבְּלָם), and they are called in the secret of Segolta [three-dot formation] (וְנִקְרָאִים בְּסוֹד סְגוֹלְתָּא). And they are included within one point in the head of the Vav (וְהֵם בְּרֹאשׁ הוא״ו כְּלוּלִים בִּנְקֻדָּה אַחַת), and are not divided and mentioned as three (וְאֵינָם נֶחְלָקִים וְנִזְכָּרִים לִשְׁלֹשָׁה), until the two Mochin and the two Atarin [Crowns] arrive from Arich Anpin (עַד שֶׁבָּאִים תְּרֵין מוֹחִין וּתְרֵין עִטְרִין מֵאֲרִיךְ אַנְפִּין), through Abba and Imma by means of the intention of prayer (עַל יְדֵי אַבָּא וְאִמָּא עַל יְדֵי כַּוָּנַת הַתְּפִלָּה), and after the prayer they return to their place (וְאַחַר הַתְּפִלָּה חוֹזְרִין לִמְקוֹמָם). Therefore we must put on Tefillin every day (לָכֵן צְרִיכִים אֲנַחְנוּ לְהָנִיחַ תְּפִלִּין בְּכָל יוֹם), to bring down the Mochin (לְהוֹרִיד הַמּוֹחִין), and they fill the vessels of the Mochin, the hairs, and the Tikkunim of the Dikna [Beard], which are nine (וּמְמַלְּאִים כְּלֵי הַמּוֹחִין וְהַשְּׂעָרוֹת וְתִיקּוּנֵי דִּיקְנָא שֶׁהֵם תִּשְׁעָה), and they are the secret of the Tzadi of the word Tzelem [Image] (וְהֵם סוֹד הַצָּדִ״י שֶׁל מִלַּת צל״ם), which alludes to the nine Tikkunim of the Dikna [Beard] (הָרוֹמֶזֶת לְתִשְׁעָה תִּיקּוּנֵי דִּיקְנָא), and then he is King of the World (וְאָז הוּא מֶלֶךְ הָעוֹלָם), whose numerical value is ninety (הָעוֹלֶה צ׳), namely his nine Tikkunim (דְּהַיְנוּ תִּשְׁעָה תִּיקּוּנִים דִּילֵיהּ). And this is the secret of the Gemara (וְזֶהוּ סוֹד הַגְּמָרָא) (Berakhot 7a): “Rabbi Yishmael said: I saw Akatriel Yah, Hashem Tzevaot, Elohei Yisrael” (אָמַר רַבִּי יִשְׁמָעֵאל רָאִיתִי אַכְתְּרִיאֵל יָהּ י״י צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל), “and He said to me: Yishmael My son, bless Me” (וְאָמַר לִי יִשְׁמָעֵאל בְּנִי בָּרְכֵנִי), “and I said to Him: May it be Your will that Your mercy suppress Your anger, and that You enter with them beyond the letter of the law” (וְאָמַרְתִּי לוֹ יְהִי רָצוֹן שֶׁיִּכְבְּשׁוּ רַחֲמֶיךָ אֶת כַּעַסְךָ וְתִכָּנֵס עִמָּהֶם לִפְנִים מִשּׁוּרַת הַדִּין). Meaning (רָצָה לוֹמַר), that he drew down blessings from the Tikkunim of His Head (שֶׁהוֹרִיד לוֹ בְּרָכוֹת מִתִּיקּוּנֵי רֹאשׁוֹ). And likewise it is stated there in the Gemara (וְכֵן אִיתָא שָׁם בַּגְּמָרָא), when Israel answer: “Amen, Yehei Shemei Rabbah” (כְּשֶׁיִשְׂרָאֵל עוֹנִים אָמֵן יְהֵא שְׁמֵיהּ רַבָּא) in the synagogues (בְּבָתֵּי כְּנֵסִיּוֹת), “Fortunate is the King Who is praised in this manner” (אַשְׁרֵי הַמֶּלֶךְ שֶׁמְּקַלְּסִין אוֹתוֹ כָּךְ) (Berakhot 3a). And its secret is (וְסוֹדוֹ הוּא), that through prayer one attains the Mochin (שֶׁעַל יְדֵי הַתְּפִלָּה מַשִּׂיג הַמּוֹחִין), and then he is fit for blessing (וְאָז רָאוּי לִבְרָכָה), “Fortunate is the King” (אַשְׁרֵי הַמֶּלֶךְ), for the nine Tikkunim ascend (שֶׁעוֹלִים תִּשְׁעָה תִּיקּוּנִים), each included of ten (כְּלוּלִים מֵעֶשֶׂר). And concerning Binah, which gives the Mochin to Ze’ir Anpin (וְעַל הַבִּינָה שֶׁנּוֹתֶנֶת הַמּוֹחִין לִזְעֵיר אַנְפִּין), the verse says: “How shall Yaakov arise, for he is small?” (אוֹמֵר הַפָּסוּק מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא) (Amos 7:2, 5), for he has a head like a youth (שֶׁיֵּשׁ לוֹ רֹאשׁ כְּמוֹ נַעַר), but Mi [Who], which is Binah in her fifty gates (אֲבָל מִי שֶׁהִיא הַבִּינָה בַּחֲמִשִּׁים שְׁעָרֶיהָ), shall raise up Yaakov (יָקוּם יַעֲקֹב), namely Ze’ir Anpin (דְּהַיְנוּ זְעֵיר), for he is small in the Tikkunim of the Head (כִּי קָטֹן הוּא בְּתִיקּוּנֵי הָרֹאשׁ). And concerning these three Mochin (וְעַל אֵלּוּ הַשְּׁלֹשָׁה מוֹחִין), Yechezkel the Prophet, peace be upon him, says (אוֹמֵר יְחֶזְקֵאל הַנָּבִיא עָלָיו הַשָּׁלוֹם), that they will return in the future and be permanently established in his head (שֶׁיַּחְזְרוּ לֶעָתִיד וְיוּקְבְּעוּ בְּרֹאשׁוֹ בִּקְבִיעוּת), and will never depart forever (וְלֹא יָסוּרוּ לְעוֹלָם), as it is said: “And I shall magnify Myself, and sanctify Myself, and make Myself known before the eyes of many nations, and they shall know that I am Hashem” (וְהִתְגַּדַּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי לְעֵינֵי עַמִּים רַבִּים וְיָדְעוּ כִּי אֲנִי יְהוָה) (Ezekiel 38:23). And then Ze’ir Anpin will be complete in all its limbs and Tikkunim (וְאָז יִהְיֶה זְעֵיר אַנְפִּין שָׁלֵם בְּכָל אֵיבָרָיו וְתִיקּוּנָיו), in its form and its Tzelem [Image], together with the Shekhinah (בִּדְמוּתוֹ וּבְצַלְמוֹ עִם הַשְּׁכִינָה), and with all the illuminating Partzufim of Upper Yaakov and Lower Yaakov (וּבְכָל פַּרְצוּפֵי הֶָאָרָה שֶׁל יַעֲקֹב עֶלְיוֹן וְתַחְתּוֹן), and their two corresponding mates (וּשְׁתֵּי תְאוֹמוֹתֵיהֶם). And concerning this it is said: “And the Mishkan [Tabernacle] shall be one” (וְעַל זֶה נֶאֱמַר וְהָיָה הַמִּשְׁכָּן אֶחָד) (Exodus 26:6), whose meaning is complete and perfect without deficiency (שֶׁפֵּירוּשׁוֹ שָׁלֵם וְתָמִים בְּלִי חֶסְרוֹן), thus it shall be on that day: “Hashem shall be One and His Name One” (כָּךְ יִהְיֶה בַּיּוֹם הַהוּא י״י אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14:9), namely His Nukvah, which is called Name (דְּהַיְנוּ נוּקְבֵיהּ הַנִּקְרֵאת שֵׁם מַשְׁמָע). Whose numerical value is four A"Bs and one B"N (הָעוֹלֶה ד׳ ע״בִים וּב״ן אֶחָד), and now she is built from the Great Name (וְעַתָּה הִיא נִבְנֵית מִשֵּׁם הַגָּדוֹל), which is Binah (שֶׁהִיא בִּינָה), which is called the Great Name (הַנִּקְרֵאת שֵׁם הַגָּדוֹל), as it is said: “And what will You do for Your Great Name?” (שֶׁנֶּאֱמַר וּמַה תַּעֲשֶׂה לְשִׁמְךָ הַגָּדוֹל) (Joshua 7:9), for she is the one who causes their small limbs to grow (כִּי הִיא הַמְגַדֶּלֶת אֶת אֵיבָרֵיהֶם הַקְּטַנִּים), and the Shekhinah is called the Small Name (וְהַשְּׁכִינָה נִקְרֵאת שֵׁם הַקָּטָן). But in the future to come (אֲבָל לֶעָתִיד לָבוֹא), they will be complete and perfect in their limbs, their beauty, their stature, and their Tzalmim [Images] (יִהְיוּ בְּאֵיבָרֵיהֶם וּבְצִבְיוֹנָם וּבְקוֹמָתָם וְצַלְמֵיהֶם שָׁלֵם וְתָמִים). And then also (וְאָז גַּם): “He who remains in Zion and he who is left in Jerusalem” (הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלִָם) (Isaiah 4:3), namely the Gan Eden above and below (גַּן עֵדֶן שֶׁל מַעְלָה וּלְמַטָּה), will attain its perfection (יַשִּׂיג שְׁלֵמוּתוֹ), namely the five Partzufim of his soul—Nefesh, Ruach, Neshamah, Chayah, and Yechidah (דְּהַיְנוּ ה׳ פַּרְצוּפֵי נִשְׁמָתוֹ נרנח״י), and therefore: “Holy shall be said of him” (וְלָכֵן קָדוֹשׁ יֵאָמֶר לוֹ) (Isaiah 4:3), together with “everyone who is written for life in Jerusalem” (עִם כָּל הַכָּתוּב לַחַיִּים בִּירוּשָׁלִָם) (Isaiah 4:3), together with all five Partzufim of his soul (עִם כָּל ה׳ פַּרְצוּפֵי נִשְׁמָתוֹ). Blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).